Generally, a good deal of frustration and delay in this placement due to the counter-active sabotage of aggressive Mangala and dispersing Ketu which combine to cripple the structuring, lawful, carefully time-oriented works of Shani.

Vrischika Shanaicarya-1 * enduring pain
of non-disclosure, rigidity due to hidden poisons, and ignorance of
transformative initiations may be housed within the physical
appearance and material identity. There may be hidden
empowerment in the act of restricting the muscular movement. See also
the emotional agency indicated by radical-bhava-1 as some angle from
Chandra. Ultimately via sustained effort, one may penetrate (Vrischika) the
mysteries of physicality.

Vrischika Shanaicarya-2 * enduring pain
of non-disclosure, rigidity due to hidden poisons, and ignorance of
transformative initiations may be housed within stored foods,
historic knowledge, family genetic lineage, contained values.
There may be hidden empowerment in the act of restricting the foods.
See also the emotional agency indicated by radical-bhava-2 as some angle
from Chandra. Ultimately via sustained effort, one may penetrate (Vrischika)
the mysteries of history and language.

"A high social status and an extraordinary intellectual capacity, but these will fail to bestow a peaceful heart or pleasant associations. You will always be short of money and thus miserly."

Vrischika Shanaicarya-3 * enduring pain
of non-disclosure, rigidity due to hidden poisons, and ignorance of
transformative initiations may be housed within the mentality,
writings, publication, cohort, collaboration. See also the
emotional agency indicated by radical-bhava-3 as some angle from Chandra.
Ultimately via sustained effort, one may penetrate (Vrischika) the mysteries
of conversation and mentality.

Vrischika Shanaicarya-4 * enduring pain
of non-disclosure, rigidity due to hidden poisons, and ignorance of
transformative initiations may be housed within the mother, the
homeland, the childhood home, schooling, and patriotic sentiment. See also the emotional agency
indicated by radical-bhava-4 as some angle from Chandra. Ultimately via
sustained effort, one may penetrate (Vrischika) the mysteries of
ancient rhythms.

Potential to be (or believe oneself to be) poisoned in one's own home.

Vrischika Shanaicarya-5 * enduring pain
of non-disclosure, rigidity due to hidden poisons, and ignorance of
transformative initiations may be housed within children, romance,
the political ideals, and the mother's family.

The children may be constrained by secret forces, and potentially the
children, the romantic lovers, and charismatic figures may oppress one's
power to forward at a pleasant pace.
Politically motivated intrigue.

See also the emotional agency indicated by radical-bhava-5 as some angle
from Chandra. Ultimately via sustained effort, one may penetrate (Vrischika)
the mysteries of divinely creative intelligence.

Origin of Species 1809-1892Charles Darwin
endured a lifetime of vicious criticism due to the controversial nature
of his scientific theories that contradicted religious dogma. Shani in
the emotionally motivated community-linking, economically gainful,
profit-regulated, friendly, participatory,
goal-oriented, socially-networked
11th-from-Chandra
indicates his ten children, as well as his ability to earn from his
various property contracts.

Vrischika Shanaicarya-6 * enduring pain
of non-disclosure, rigidity due to hidden poisons, and ignorance of
transformative initiations may be housed within the chronic
criticisms, complaints, ailments, and accusations. See also the emotional agency
indicated by radical-bhava-6 as some angle from Chandra.

Normally there is some significant impact upon the health of the
sexual-reproductive system. Ultimately via sustained effort, one may
penetrate (Vrischika) the mysteries of disease
and enslavement.

Vrischika Shanaicarya-7 *
digbala * enduring pain of
non-disclosure, rigidity due to hidden poisons, and ignorance of
transformative initiations may be housed within contractual deals,
alliances, and partnerships. See also the emotional agency
indicated by radical-bhava-7 as some angle from Chandra. Ultimately via
sustained effort, one may penetrate (Vrischika) the mysteries of
equity and communion.

Vrischika Scarcity-imposing Shanaicarya-8 * enduring pain
of non-disclosure, rigidity due to hidden poisons, and ignorance of
transformative initiations may be housed within realms of
confidential, classified, orcamouflaged empowerments. See also the
electro-magnetic emotional agency
indicated by radical-bhava-8 as some angle from Chandra. Ultimately via
sustained efforts one may grasp the
identity-transforming system, and penetrate (Vrischika) the mystery of the
containment-and-release cycles of
birth-and-death (8).

Vrischika Scarcity-imposing Shanaicarya-9 * enduring pain
of non-disclosure, rigidity due to hidden poisons, and ignorance of
transformative initiations may be housed within the dogma, dharma,
philosophy, or paradigm of belief and the indoctrinating father-figures. See also the emotional agency
indicated by radical-bhava-9 = some angle from Chandra. Ultimately via
sustained effort, one may penetrate (Vrischika) the mysteries of
divine doctrine.

Vrischika Shanaicarya-10 * enduring pain
of non-disclosure, rigidity due to hidden poisons, and ignorance of
transformative initiations may be housed within leadership duties
and the father's family. See also the emotional agency indicated by
radical-bhava-10 = some angle from Chandra. Ultimately via sustained effort,
one may penetrate (Vrischika) the mysteries of
social order.

Vrischika Shanaicarya-11 * enduring pain
of non-disclosure, rigidity due to hidden poisons, and ignorance of
transformative initiations may be housed within economic community
and elder siblings. See also the emotional agency indicated by
radical-bhava-11 = some angle from Chandra.

Bhava-11 is a natural placement for Professor Shani. In 11 He must attend
diligently to earnings, but His efforts here are properly rewarded.
Ultimately via sustained effort, one may penetrate (Vrischika) the mysteries
of connectivity and networks.

Shani-11 = 2nd-from-Chandra,
suggesting that constraint from the family of origin, from bankers, and
from historical resistance, produces much of Shani's anti-transformation
stress.

POTUS-17 Reconstruction 1808-1875Andrew Johnson
Shani-11 = 7th-from-Chandra,
suggesting that constraint from the business partner and marriage
partner produces much of Shani's anti-transformation stress. However
Shani gains dig-bala in 7th-from therefore the constraints produced
by these partners discipline and structure his character.

Vrischika Scarcity-imposing Shanaicarya-12 * enduring pain
of non-disclosure, rigidity due to hidden poisons, and ignorance of
transformative initiations may be housed within Other Worlds and
private enclosures. See also the emotional agency indicated by
radical-bhava-12 = some angle from Chandra. Ultimately via sustained effort,
one may penetrate (Vrischika) the mysteries of
clairsentient guidance.

Professor Shani working the classroom of Vrizchika rashi must teach a challenging lesson. He must instruct on the topic of eruption, the rupture of old containers. He must drill the student in the ways of sudden, forceful, and unexpected changes (Vrischika) . He must
deliver the lesson of hidden agency, unknown operators, sudden upheaval, and the recycling of
old identities into new containers.

When delivering the Vrischika
lectures, Professor Shani becomes an agent of no-change, conformity, uniformity, non-movement, non-innovation, freeze-up, seize-up, stop. Shani's rashi shows the environment that He must be situated within, yet He must always resist. Shani's rashi shows the difficult environment with its features and actors, who create the venue in which Shani expresses fear, anxiety, and punishment, along with stepwise earning of the privilege to advance in hierarchies and imposition of lawful social order.

Shani fears invasive movements in Vrischika. Shani resists penetration. Shani resists sudden transformations, new identities emerging after catastrophic change. He hates the irregular, the unanticipated, the instinctual, and the sudden - yet these are precisely the actions of Vrischika.

Shani does His best to deny, withhold, constrain, and restrain action but in Vrizchika the rashi of active, competitive, aggressive Mangala, Professor Shani feels intimidated and always under attack by a younger, bloodthirsty avenger. Therefore Shani becomes quite weak in Vrischika. Psychologically, Shanaicarya is always on the defensive. He fears that people are trying to penetrate His inner core, get into His inner sanctum, crowd Him, invade Him, drill into Him. And living in this state of fear wears Shani down.

The people around Him are controlling, subtly manipulative, unpredictable, harboring hidden forces which threaten to attack Shani at any time. Shani's job is to say"no" to sudden changes, particularly identity changes; He resists surgeons and psychiatrists; He resists anyone trying to invade His secret inner world; He freezes their predatory actions in real time; He stalls and prevaricates to distract and discourage the predators. Shani tries to prevent drilling, mining, incursion, discovery, revelation of secrets.

A person with Shani in Vrizchika is typically rather hard to interpret because their defensive stone wall (Shani) protecting their inner reinvigorating life-force writhing fuel core (the inner snake, Vrischika) is so cold and so thick and so determined to ward off intruders. More than anything, Shani-Vrizchika dislikes sudden upheavals and forced changes of identity; yet this is precisely the karmic situation which must be apprehended and regulated.

Shani has to learn to order this hostile environment through regulation of behavior not cessation of behavior. He must to apply His resistance judiciously so that life itself does not come to a halt via His inability to respond and adapt in a disastrous upheaval.

The particular karma of Shani-Vrizchika is often poisoning, albeit typically not physical poison but rather the psychological poison of fear of annihilation by shadowy, controlling predators and resentment of a lifetime under attack by an unending series of emergencies.

Shani periods tends to generate various emergency scenarios, including unexpected deaths or difficult births, urgent need to defend hidden assets or keep the cover on occult knowledge, or profound but slow invalidation of an outdated identity which forces a painful emergence of a new social role.

Typically the agents and the processes of regeneration and rebirth obliged by Vrizchika meet with staunch resistance but despite Shani's one-step-forward, two-steps-back pattern of frequent freeze-up that stalls forward movement, one will reinvent oneself by the end of the period or the transit.

karma of Sudden Change and Quick Transformation

Shani-Vrizchika operates from the expectation that 'what can go wrong will go wrong'.

Shani tends to put most of His regulatory, ordering, step-wise energy into building a shield of resistance against sudden, forced changes.

One lives in terror of sudden attack as
if under siege.

Often the parents were the first psychological attackers, and social conditions of the upbringing were rife with threats of annihilation specifically 'slow poisoning'.

Ketu

Co-lord of Vrizchika = Ketu. Focus and location of Shani's difficult work depends considerably upon the placement of Ketu.

The most beneficial placement = Ketu in Bhava-8
which gives unrestricted access to open secrets via ability to detect patterns in apparently
scattered movements

Satyagraha 1869-1948 MahatmaMohandas Gandhi =
Ketu in
classroom-3 = working with committees, writing books, and making
announcements all intended to help break apart the colonial structure

Life-force vitality starts out fairly low due to most resources being deployed in battle. But reserves of available life-force increase over time. Shani gives better results with age, and the second half of life is always better with this placement. Eventually Shani-11 comes to understand the nature of the battle and this hard-won understanding deploys one's energy in a more shrewd and effective manner.

Compensating Jyotisha factors can increase or decrease the vitality levels at birth.

Gains of strength are expected when Shani = in kendra. Shani in Vrizchika will gain the power of Endurance when in parivartamsha
with Mangala in a rashi of Shani.

Additionally weakening of this disadvantageous placement may occur if Shani is simultaneously fighting other battles, such as Shani in hostile putra bhava or Shani-yuti-Rahu , which are both rather debilitating situations for the Lord of Static Anti-Change.

Overall however it is a"slow start" placement characterized by a fear of invasive, dominating personalities which creates a psychology of resistance (Shani) to regenerative change (Vrischika) in the context of constant (Shani) regenerative change!

Resistance is Futile = begin Yogic Consciousness

The karma of Shani in a hostile rashi of Mangala is that precisely those invasions and intrusions that one resists will surround and dominate one's reality .

In the end, because the powers of Shani vs Mangala are equally matched in this placement, the resistance is largely futile."You can run but you cannot hide."

A"stand-off" is called as Shani-11 recognizes that most of one's life-force energy is being consumed in the battle between the irresistible force and the immovable object.

Shani's goal of species-survival will be met, although many dangers and obstacles do indeed obstruct the life-path.

Better life in the Second Half

Shani in Vrizchika is similar to Shani in randhra bhava = it lengthens the lifeline somewhat.

Available reserves of life-force energy actually increase in the second half of the lifetime.

The vitality increase occurs when Shani-11 withdraws from the social-material levels of the battle and limits one's engagement with opposition forces to the places where it is likely to be able to win: the astral and mental planes.

Yoga

Shani-Vrizchika = ultimately a yogic character due to Shani's survival resistance forced to balance against Mangala's sudden change aggressions and eruptions.

Shani-11 breaks through to the next level of consciousness, having gained a working appreciation of the role of hidden (Vrischika) invasive (Vrischika) transformative and tantrik forces in the operation of the universe.

Shani-11 learns

that eruptions (Vrischika) of destructive evil are a fixed (Shani) part of the natural system (Shani);

that entity-destruction is always and inevitably followed by rebirth in a new form;

and that there is no need to be personally quite so intensely controlling of their environment, since one is indeed surrounded by a higher-level protective shield that materialistic Shani did not at first recognize.

Once in possession of this hard-won consciousness, Shani-Vrizchika may evolve into a splendid
tantriki, healer, and guide.

The karma (Shani) of emergencies, disasters, violent upheavals (Vrischika), and obligation to heal.

The struggle to achieve social validation for one's pursuit of hidden (Vrischika) treasures.

Karma of Sudden Shocks

Shani is fixed, formal, and materialistic. Shani seeks to prevent change . When Shani sets a skeleton or structure, He wants it to remain permanently. Any alterations should remain entirely consistent with the principles of the existing structure. Innovation is not allowed. However, Mangala is the great innovator and challenger. Shani is unhappy and on the punitive defensive when He is born in Vrischika.

Yet, Shani has a special affinity for randhra bhava and for Vrischika. Although Shani characteristically resists form-change, Shani is nevertheless the constant-karakatwa for the inevitability and finality of death.

Passive-aggressive

The immovable object (Shani) has met the irresistible force (Kuja). The result is typically a somewhat passive-aggressive style of resistance with a long-term agenda (M Gandhi ) to try to control the uncontrollable, and to attempt to personally manage powerful cyclical forces of sudden often catastrophic change.

Unlike Shani-Meza who lives in a state of reactive fear and trepidation, Shani in Vrizchika maintains a state of irritated frustration with uncontrollable changes and angry karma of penetration (Kuja) by the forces of self-destruction and traumatic shock.

Psychologically, Vrizchika Shani endures a lifetime pattern of chronic intractability in matters of secret (8th) workings of the life- force (Kuja). If Shani is well placed (e.g., yogakaraka) one may obtain substantial knowledge of the occluded shadow-world to which the life-force retreats in preparation for its next eruption.

However Shani-11 will never be lulled into a state of fascinated trance, vulnerable to invasion (Kuja) either by healing forces or by evil powers unknown. Shani-Vrizchika is generally alert to the constant potential for psychic attack. The psychological barriers to penetration by unknown agents - whether those agents are good or bad - are sturdy, thick and strong.

One cannot accept the existence of shapeless, undefined energies or random occurrences. One asserts the presence of a principled, structured framework in all matters of the mysterious occult. Death is accepted as a permanent feature of a fixed-pattern life cycle. But the natural volatile terror of the "unknown" in death, for Shani in Vrischika, must be ordered and regulated through karma of over-reactive emergency and constant psychological control.

Death cannot be interrupted but it can be prepared for in a disciplined way (Shani) on a personal level. On a social level, under the direction of Vrizchika Shani, catastrophically destructive and violent upheavals such as social revolutions are materialized, systematized, and contained.

UK-Queen 1926-Elizabeth-2 - destruction of the British colonial Empire, rebirth into independent nations

Secret-keeper obligations

There is little enchantment with mysterious secrets. Confidential information is felt as a burden. Psychological secrets however fearful (Hitchcock) must be made public (Shani) via some systematic method that strengthens the fabric of social understanding. Naturally as the primary agent of karma Shani will require Shani-11 to bear a heavier than average quota of secrets, and thus Shani-11 is often called into vocations like psychiatry, astrology, pastoral counseling, secret police, and political advising.

The family member indicated by Shani's bhava is often a highly secretive and controlling person.

Even in nativities which show liberation from fear via parivartamsha
correction

In the present life, Shani-11 will feel forced (Shani) to re-invent (Mangala) the social status (Shani).

One fears the consequences of loss and re-birth. One resists (Shani) the flow of energy (Mangala) required to move through major life cycles including shock and emergency.

Yet, one is obliged to endure a series of shocks tied to the movements of Shani and Mangala, including the difficult Shani-Mangala and Mangala-Shani periods, as well as the period of lord of randhra bhava.

Despite the fear of sudden eruptions of violence , one may respond violently in the attempt to fend off threats to one's survival (Shani).

Despite feeling intimidated by those more aggressive than oneself, and reluctant to engage in upheaval of the established order, one may be the object of unlawful activities and indeed be required to break the law oneself.

Life presents an endless, seemingly relentless, series of shocks which require perpetual (Shani) self-re-birth. The keynotes of Shani are subject to constant and occasionally catastrophic upheaval.

Shani's portfolio which is most affected by the requirement for chronic change and re-definition includes: professional identity, social status and social networks, reputation and public respect, lawfulness and dignity, hierarchical placement, the sinews and the bones, matters of wood and stone

Shani in Vrizchika = all matters of social law and rank or position are vulnerable to upheaval, and must be met with acceptance of the need for rebirth.

Vrizchika modus operandi = tantrik, intuitive, hypersensitive, restless and alert . The shaman-hunter's musculature is poised for pursuit of the quarry. The body is energized, senses on alert, searching for movement. All awareness trained to detect the life-force of the prey.

The penetrating, incisive drive of the hunter, the miner, the psychiatrist, the archeologist, or the criminal detective does not comfortably include Shani's fearful, law-abiding, cautious, bureaucratic character. Shani feels overworked and exhausted in Vrizchika's "eternal emergency" state.

Scorpionis is always scheming a sudden movement , and plunging deeper into unknown terrain. Shani is busy holding ground, resisting that vital exploratory movement with His
characteristic no permission blockade.

As the irresistible force meets the immovable object, the result = paralysis, while Shani waits for the next devastating eruption of violent movement from the subconscious.

Fearful Shani controls the threat of emergency by being chronically over-prepared.Emergency Preparedness.

Dicey position. Repressed anger. Obligation to do Transformative work with scarce resources .

Kuja's tantrik drive to gain power by discovering the hidden secrets of human motivation conflicts with Shani's mandate for conformity, stability and rules.

Displaced magical and psychic powers due to death of tantric guru or rejection by spirit guides.

One knows the spirits are there, but beings without bodies tend to be threatening and conflicted rather than supportive, and one often chooses to avoid them.

Frustrations

Blocked sexual-muscular instincts

Oppressed vitality of pursuit and limitation upon the force of movement toward the object of desire; repressed drive toward healing transformations. Imposes a painful sense of psychic separateness and abandonment regardless of material support. Tends to stay stuck in the fear of annihilation, choosing to work rather than heal.

Karma of obligation to contain (Shani), either overtly or covertly, the emergence (Vrischika) of male sexual instinct (Vrizchika = eruption, penetration) within the established boundaries of conservative social law (Shani).

Shani-Vrizchika is required to make controlling social judgments upon the sexual behaviors of others.

Can give good career results with parivartamsha yoga or kendra location, although generally not well-liked in the work-place due to intense, driving, critical work style. Workaholic. Without a supporting yoga, Shani in Kuja's shaman-hunter sign is moody and unpredictable . Follows their intuition without regard to due process. Because of this trait, best suited to independent and esoteric work.

Frustrated by attempts to do two mutually exclusive things: achieve leadership recognition and risk following their intuition. Seeks a wide scope of power but cramped by limited resources. Technical expert who wants opportunity and promotions yet dislikes conservative management. Feels cramped by mindless bureaucratic routine yet afraid to risk losing what power they have.

(Exception to the large-organization problem: if Shani enjoys parivartamsha
with uttama-Kuja, finds a well-paid niche with servants.)

If Kuja is well-placed, the technical expertise will succeed but this native will not be well-liked in management roles. Will be considered unfair slave-driver, pushing too hard on underlings.

Karmic limitations and delays

Shani-Vrizchika imposes the karma obligation to learn to accept limitations (Shani) in matters of penetration and discovery of secret wealth, hidden liaisons, and occult knowledge of the conditions of death (Vrischika).

The going is slow however with Shani-style perseverance and the fullness of Time the hidden truths sought will be revealed.

Shani-Vrizchika = typically burdened (Shani) with responsibility for revealing a mysterious truth (Vrischika) to the lowest-common-denominator level of the public (Shani).

Few persons in the society into which Shani-11 is born (Shani) are supportive of one's systematizing, regulatory work in matters of mystery and deepest truths . Most components of the social order are in fact specifically adversarial and hostile to Shani-Vrizchika's work.

There is considerable social hostility to the Shani's karmic obligation. Shani must lead a primitive force (Mangala) into a more orderly social system informed by deeper truths. Vrizchika = violently explosive, eruptive, invasive, and largely uncontrollable by mere humans.

This difficult work agenda places Shani-Vrizchika in a state of relentless stress and anxiety. Even with the best Jyotisha placements, such as Shani = yogakaraka for Thula or Vrishabha, one often feels isolated, frustrated, overwhelmed, and exhausted.

Examples = success after a long struggle

Obligation to regulate the orderly transformation of society via the Conditions of
fleshly decease

Must discover a system which allows society (Shani) to persevere against the onslaught of cataclysmic seizures and eruptions of violently transformative hidden animal force.

Ethica ordine geometrico 1632-1677Baruch Spinoza
after many dangerous threats his philosophy books
endured 400 years and are still required reading in universities. denounced by both Christian and Jewish authorities.